Preaching And let us consider a little the Nature of it Condition comes under several Considerations 1. Logical and there it 's Conditio conditionans or Conditio conditionata It 's more Ordinis aut Relationis respectu Ordinis It ariseth from a Priority and Posteriority of things All things can't be at once but one thing must be before another and here one thing is the condition of another respectu temporis there is Conditio relativa and so all Arguments are mutual Conditions one of another and consist è mutuâ alterius affectione and here is not Prioritas temporis sed nature Pater est conditio Filii or rather Paternitas relata affectio est causa filietatis correlata affectionis There is Conditio Axiomatica which ariseth from a Contingent Axiom or necessary and either connex because they 're mostly express'd Conjunctione connexivâ si And so there is also Conditio in dispositione Syllogisticâ ex dependentia inter conclusiones premissa There is also Law-Conditions Dr. Cawel saith It is a Rate Manner or Law annexed to Men's Acts or Grants staying and suspending the same and making them uncertain whether they shall take effect or no. And Papinian saith Conditio dicitur cum quid in casum incertum qui potest tendere ad esse aut non esse confertur This is a general Account of a Condition as arising out of a Contingency the effect depending upon an uncertain Cause And a Learned Lawyer saith A Condition is a Restraint or Bridle annexed and joyned to a Promise by the performance of which it 's ratifyed and takes effect and by the Non-performance of it becomes void Such a Condition I perceive you and Mr. Flavel will have Faith to be a Condition upon which the Promise is made and the Performance suspended by the Disposer till the said Condition be performed Conditio adimpleri debet priusque sequatur effectus Now this being your Condition I say it 's Foederal It 's Conditio Foederalis and let it be in value less or more it makes a Covenant of Works and is cloathed with all the Logical Notions of Condititions besides The Logical Conditions are in all things ex necessitate dependentiae mutuae rerum and a Man can't move a Hand or Tongue without them Even Brutes and all inanimate Beings as well as Men they belong to the whole Fabrick and Constitution of created Beings But a Foederal Condition belongs only to rational Beings and it 's related to the Promise ex pacto in a way of Merit and the Promise belongs to it by way of Debt And in this Sence the Apostle always decries the Law or any Law to have to do with our Justification he affirms that it 's always of Grace and never of Debt upon the least Consideration whatever of our Performance and Qualification And this is the Condition that I contend against and say That neither Faith or any other Gracious Qualifications or Graces of the Spirit are Foederal Conditions or Conditions of the Covenant of Grace My Arguments some of them in brief are these That which is a Gift of the Promise of eternal Life is no condition of it but Faith is a gift of the Promise Ergo. For the Major it 's clear for one thing can't be another eodem respectu tempore The Condition and Promise are Opposita they are Foederalia relata and therefore Contraria affirmantia a Father can't be a Son in that respect as he is a Father As to the Minor it 's out of all doubt by Divine Testimony See John 17.3 Eph. 2.8 To know Christ by Faith is Eternal Life and this Life of Faith is the Gift of God Hence Faith that is the Benefit promised is not the condition of it A Promise or Gift of the Promise cannot be the Condition of it self 2. That which would make the Promise a Debt and the Gift of it a Reward of Debt is not to be allowed But to make Faith a Foederal Condition of the Covenant of Grace would make the Promise to be Debt and the Reward a Reward of Debt Therefore Faith is not to be allowed to be a Condition of the Covenant For the Major it will stand with invincible strength from the Apostle Paul's Divinity and Logick Rom. 4.4 Believing and working are opposed as working and not working as Contradicentia It 's vain and frivolous to shift by evasive Interpretations and all that 's said to that purpose is easily wip'd off For the Minor That putting Faith in as a Federal condition would make the Promise a Debt The Performance of any Work or doing any Act as a Federal Condition let it be never so small the promising Federator becomes indebted thereby to bestow the Benefit promised on the Confoederator ex obligatione foederali and therefore a Debtor Now the Apostle will not allow any thing of this in the least Measure In those places where the Apostle opposeth Faith to Works he speaks of such Works as contain perfect and perpetual Obedience such as God required of man under the Law but not of those Works which comprehend that Obedience which God requires of us who believe in Christ Racov. Catech. c. 9. Therefore your Doctrine of Conditions is Socin 3. That Doctrine which will make all the Graces of Sanctification or gracious Qualifications Federal Conditions is not to be admitted But to say Faith is a condition of the Covenant in the Sence pleaded for will bring in all other Graces as well as it's self Ergo this Doctrine is not to be admitted for there is as much reason that all of them be allowed to be Conditions as that Faith should and therefore I see you and your Party bring in Repentance and other Graces together with Faith and say Our eternal Life is given unto us at the last upon conditional Meetness for it But the Scripture no where speaks of our Justification for or by Repentunce Love Patience Mortification of Sin c. not so much as once in the Sence that it speaks of Justicfiation by Faith And therefore Faith justifies not in it's qualifying nature which it hath in common with other Graces of the Spirit God never intended our strictest Holiness and highest degrees of Grace should be our Justifying Righteousness before God or Federal Conditions of the Covenant of Grace 4. That any Act of ours should be a Federal Condition of the Covenant of Grace destroys the very Nature of it Rom. 11.6 Eph. 2.8 9. Tit. 2.5 Rom. 5.17 18. Isa 55.1 2. 1 Cor. 2.12 Rom. 3.24 as it stands in opposition to the Covenant of Works it can't be distinguished otherwise from the Covenant of Works for the Condition of the Covenant of Works was as small as any thing imagining the Ability was given before the Condition was required He should have had persevering Grace in the Promise had he outstood this Temptation Now the formal difference between the Covenant of Works and Grace was in the Condition
the New Testament are so often repeated which shew Justification to be sought only in the Person of Christ John 1.12 and 3.15 16. and 6.40 47. and 14.1 54. Rom. 4.5 and 3.26 Acts 10.43 and 25.18 Rom. 3.26 A Sinner is justified by Faith not properly as it is a Quality or Action Pemble of Justific ch 11. § 2. which by its own Dignity and Merit deserves at God's Hands Remission of Sins or is by God's favourable Acceptance taken for the whole and perfect Righteousness of the Law which is otherwise required of a Sinner but only in Relation unto the Object of it the Righteousness of Christ which it embraceth and resteth upon Justification is a Gracious Act of God upon a Believer whereby for the Righteousness sake of Christ Imputed by God Nortons Eang p. 300. and applyed by Faith he doth freely discharge him from Sin and Curse and accept him as Righteous in the Righteousness of Christ and acknowledge him to have a Right unto Eternal Life Q. 73. How doth Faith justifie a Sinner in the sight of God A. Faith justifies a Sinner in the sight of God not because of those other Graces that do always accompany it Assemb Large Catech. or of good Works which are the Fruits thereof nor as if the Grace of Faith or any Act thereof were Imputed to him for Justification only as it is an Instrument by which he receiveth and applyeth Christ and his Righteousness Q. 32. What is Justification A. Justification is an Act of God's Free Grace whereby he pardoneth all our Sins Shorter Catech. and accepteth us as Righteous in his sight only for the Righteousness of Christ received by Faith alone Whom God effectually calleth he freely justifieth not by Infusing Righteousness into them but by pardoning their Sins Confess c. 11. and by accounting and accepting their Persons as Righteous not for any thing wrought in them or done by them but for Christ's sake alone not by Imputing Faith it self the Act of Believing nor any other Evangelical Obedience as their Righteousness but by Imputing the Obedience and Satisfaction of Christ unto them they receiving and resting on him and his Righteousness by Faith which Faith they have not of themselves it is the Gift of God We are accounted Righteous before God only for the Merit of our Lord and Saviour Jesus Christ by Faith Artic. 11. of the Church of Engl. and not for our own Merits and Deservings wherefore that we are Justified by Faith only is a most wholesom Doctrine and very full of Comfort c. The Righteousness of Christ as it 's Christ's and performed by him so it is ours as it 's Meritorious of Grace Efficacious of Faith it self that is to be wrought in us it 's ours therefore I say by way of Right because by the Decree of the Father and Purpose of the Son it 's wrought for us tho' not in our Possession as to Sense and Acknowledgment of so great a Benefit bestowed Haec enim agnitio this Acknowledgment ariseth from Faith The Righteousness of Christ is said to be Imputed to us and his Merits to be applyed by Faith not before God but in our Consciences as there is a Sense of it begotten in our Hearts by Faith and an Acknowledgment of the Saving Application from the Love of God which we taste by Faith and Spiritually perceive Justifying of us and Adopting us to be his Sons from whence ariseth Peace of Conscience Whence the Righteousness of Christ is said to be Imputed to us by Faith because it is not known but by Faith that it is Imputed to us by God and then at length we are said to be Justified by that kind of Justification and Absolution from our Sins which begets or produceth peace of Conscience Dr. Twiss C. 1. p. 2. de Elect. He speaks of Justification in a double Acceptation 1. As the Righteousness of Christ is applyed to us before Faith and Repentance by reason of which Righteousness we obtain Efficacious Grace to believe in Christ and Repent 2. He understands Justification to be that Notification that is by Faith made to our Consciences or in the Court of Conscience and this is saith he that Imputation of Christ's Righteousness Remission of Sin Justification and Absolution which follows Faith There 's none of us saith he say that wicked vitious Person allowing themselves to live in their Sins are bound to believe Christ dyed for them for my part I think otherwise that whilst all are commanded to believe in Christ they are not bid presently to believe that Christ dyed for them but rather to rest themselves upon Christ by Faith to renounce themselves and their own Works and cast themselves down at the Feet of Mercy this is only properly called Faith on Christ fides in Christum the other is only Faith concerning Christ Hence Mr. Norton hath these words Orthod p. 315. These are both Truths 1. Justification hath a Being before the Elect do believe 2. That the Elect are not Justified before they do believe Justification is the Object Faith is the Act or being actually Justified is an Effect Faith is the Instrumental Cause the Cause is before the Effect Maccovius Disput XVI distinguishes Justification into Active and Passive Active Justification signifies God's Absolution of a Guilty Person from Guilt for the sake of Christ's Satisfaction and accounting him Righteous for his Righteousness Imputed The Differences between this and Passive Justification by Faith are 1. This is one undivided Act of God Absolution by Faith is repeated 2. Active precedes Faith Passive follows c. A Digression concerning the Necessity of Repentance to Forgiveness Neonom GEntlemen if you please for a Diversion after this Arduous Attempt that I have made to bring in the true Doctrine of the Catholick Church let us make a little digression for our Recreation and treat upon a Point that hath not so much difficulty in it for having got in Faith to justifie as a qualifying Act I doubt not now but to pleasure some of its Relations and find them a place in Justification too Antinom Stay not so hasty I do not find you have yet attained your End about Faith festina lentè cry not Victoria yet but however Gentlemen seeing he is for a digression let him have it for he hath been in digression from Truth all along I know not how he can digress from the way he hath been in hitherto but by coming into Truth Neonom You judging we are justified before we do believe it 's no wonder if you tell us We are forgiven before we confess Sin p. 255. and repent and therefore I would enquire of the necessity of Repentance to Forgiveness D. W. p. 113. Antinom As a Qualifying Condition Gentlemen this is no digression for it 's the Right Line and Method that Bellarmine and all the Papists have taken in handling the Doctrine of Justification first to bring in Faith to justifie as
Answer And would it be so absurd to say a Believer may be discharged before the Death of Christ were not the Faithful under the Old Testament discharged before the Death of Christ We say when the Charge of Sin is taken off from one and laid upon another there is a discharge real in one sence or another Generaliter but not particulariter here is a blotting out of Sin quoad Deum though not quoad Conscientiam Christ took away Sin by way of Suretiship before he did it Actually and so the Faithful before his Coming were saved Neonom If this Errour hold the Gospel Notion of Forgiveness by the Blood of Christ is destroyed D. W. p. 19. Antinom You mean I suppose if this be Truth No It confirms Gospel Forgiveness by the Blood of Christ but prove that it destroys it Neonom Forgiveness denotes a Person guilty it is a Judicial Act of God as Rector Acting by a Gospel Rule Antinom The Apostle saith He justifies by free Grace through the Redemption of Christ that he may appear just also in so doing because his Justice is satisfied He shews God justifies sitting on a Throne of Grace Grace is the Impulsive Cause so far as it consists in the Pardon of a Sinner but it is through the Righteousness of Christ to shew forth his Righteousness and in forgiving in and through the Righteousness of Christ he hath the high concurrence of Justice therein that as he is a Gracious Justifier so he is justified as Righteous by doing it in this way and whereas you say It 's a Judicial Act of God Acting by a Gospel Rule I think you should rather say It is a Gracious Act of God Acting according to the Rules of Justice therein for so the Apostle clearly describes it Rom. 3.24 25. And methinks you turn my Stomach to hear you give so pitiful a low and mean Title to God as a Rector as if he were but a Mayor of a Corporation or some little Earthly Prince Neonom And this supposeth the full and perfect Atonement made by Christ and the Grant made in Vertue thereof Antinom What have we been Disputing about all this while I am glad to see Mr. Neonomian's Ingenuity that now he grants all we Dispute about only differs in naming a thing you say the Atonement of the Wrath of God by Christ for Sinners which is in my sence Fundamentally and Really Pardon quoad Deum is full compleat and perfect and that Forgiveness supposeth it and the Grant made in the Vertue thereof if you had said it had been the Grant made in the vertue thereof I take it you had spoken your own sence fuller than to say it supposeth the Grant made in the vertue thereof unless you mean the Grant made to Christ as our Representative which comes more to our sence but let these Mistakes in Expression pass You seem to distinguish between a Discharge and a Discharge so do we you distinguish between an accepted Atonement for us and giving out the Grant and Patent to us and so do we between Impetration and Application and so do we between Forgiveness in foro Dei and Forgiveness in foro Conscientiae or Evangelii but as to that first I find you do not Love to call it Forgiveness though you think it carries the Nature of Forgiveness in it why should you represent me as such an Heretick to scare People from my Ministry upon the meer naming a thing by a word which by your own terms contain the Nature and Substance Neonom But Forgiveness supposeth a Person Guilty Antinom Christ's bearing Sin supposeth all the World is become Guilty before God and the Elect as well as others and therefore he became a Propitiation for Sin to God that we who are by Nature under the Law and thereby Condemned as Children of Adam and in our own Consciences and thereby guilty might receive Forgiveness of Sins or an Atonement both signifying the same thing by believing A Man is reus quoad Deum reus quoad Ministrationem Legis in Conscientiâ and in this sence shut up under the Law till Faith comes and then is his Personal and Particular Discharge through the Blood of Christ and this last I apprehend to be the Justification by Faith which the Apostle Paul speaks so frequently of neither do I say that this or that Man hath any part in Christ or Pardon any more than in Election and Redemption till he doth believe Neonom But you are of Opinion a Person is never guilty Antinom I never had any such Opinion if you distinguish right concerning Guilt Neonom You say Man that Sins were laid on Christ before we were Born and therefore never upon us Antinom How old are you Was not Christ's Death and Suffering almost 1700 years ago And do you not say Sins were laid then on Christ and if they were then laid on Christ they cannot return to us in the sence as they were taken off from us and therefore they are never upon us in the same manner as they are on those that are not Elect and this must be in respect of Guilt quodamodo some kind of guilt distinguish then of guilt there is guilt in respect of the Righteous Judgment of God in foro Dei and guilt that accompanies the Letter of the Law setting in with our Consciences and in that sence the Law worketh Wrath. Sins were laid upon Christ and they lye upon us but not both in the same Manner nor for the same End Neonom A Judicial Act by a Rule there is none Antinom What your new terms of Art mean I will not trouble my self my Scheme as you term it of Justification imports that God graciously pardons in a way of Manifestation of his Justice and all God's Acts are according to the Rule of his good Pleasure and Will and that 's enough Neonom For the Gospel Grant of Pardon is not to the Elect as Elect but as penitent Believers neither is the Atonement of Christ supposed to our Forgiveness Antinom Pardon as to the Nature of it belongs to Sinners as such eo nomine Faith and Penitency is given together with Remission of Sins and how can you have the Face to say I do not suppose Atonement in Forgiveness or belonging to it when it 's upon that account that you have fell so foully upon me because you think I lay too great a stress on Atonement and give too much to it in Forgiveness Neonom You own the laying of our Sins on Christ before the making of Atonement and without our Sins lay on Christ he could not justly be punished Antinom And do not you own that it's first in Nature to making Atonement and how could Christ be justly punished without he had the Merit upon him either by his own Sins or by the Sins of others but I find you own a Man may be justly punished that deserves it in no sence whatever Neonom So that our Discharge being a
insisted so much upon the Conditionality of Works and wherein it 's said they continued not viz. In the Mount Sinai Covenant which God gave them when he brought them out of Egypt Heb. 8.9 4. In regard of that sort of Promises which they stood encouraged by to the performance of this External Obedience they were usually Temporal Blessings only and the Threats and Curses denounced against Disobedience was usually in rsepect of outward things though under all this Cloudiness and Conditionality the Covenant of Promise was applied in its Absolute Nature as at first revealed to Adam and Abraham which was to all the Elect living before Christ the Ministry of the quickning Spirit and a Savour of Life 15. The Original Contract of this Covenant before the World was is by some called the Covenant of Redemption and distinguisht from the Covenant of Grace but such do greatly mistake for both the Original Contract and the Manifestation thereof are one and the same Covenant there 's no Specifick Difference that which is is but secundum adjuncta Ordinis Manifestationis Neonom Next to the Doctrine of Imputation which I think I have sufficiently cleared up according to my Scheme and fully and rightly stated Truths and Errours in those Points Let us now Debate the Conditionality of the Covenant of Grace This being a Point of Great Concern I shall premise an Enquiry nto some particulars for the explaining this Subject Q. 1. What is the Covenant of Grace D. W. C. 8. p. 53. A. 1. It is not the Covenant of Redemption between the Father and Spirit as one Party and the Eternal Word the Lord Jesus as the other Party Antinom Who ever put the Father and Spirit on one Party in the Covenant of Grace it's New Divinity and secondly you are very Magisterial in this Negative Position Quadam confidentia non est Virtus ut audacia Methinks the Judgment of the Reverend Divines should have weighed so much with you as not to have blowed it off at one Puff In the Larger Catechism Q. 30. Doth God leave Mankind to perish in a state of Sin and Misery A. God doth not leave all Mankind to perish in the Estate of Sin and Misery into which they fell by the Breach of the first Covenant commonly called the Covenant of Works but of his meer Love and Mercy delivereth his Elect out of it and bringeth them into a state of Salvation by the second Covenant commonly called a Covenant of Grace Q. 31. VVith whom was the Covenant of Grace made A. The Covenant of Grace was made with Christ as the second Adam and in him with all the Elect as his Seed You say That the Covenant Agreement made with Christ was not the Covenant of Grace You call it a Covenant of Redemption as another thing from the Covenant of Grace I acknowledge the Covenant of Grace is a Covenant of Redemption and the Covenant you call the Covenant of Redemption is the Covenant of Grace and therefore shall not incumber our Discourse with a Debate about Names but shall affirm that there is no such thing as an Essential Difference between the Covenant of Grace and Redemption the distinction made between them is but Novel at least that it was but lately so generally received for it appears by what is here spoken in this Answer of the Assembly so plainly and positively that they owned but two Covenants that of Works and that of Grace They are only distinguished between the making and manifesting this Covenant of Grace A Covenant hidden or secret and manifest is but distributio ex adjunctis therefore after they had told us that this Covenant of Grace was made with Christ the second Adam and with all the Elect as his Seed They enquire next Q. 32. How is the Grace of God manifest in the second Covenant A. The Grace of God is manifested in the second Covenant in that he freely provideth and offereth to Sinners a Mediator and Life and Salvation by him c. So that the Covenant of Grace contains all Grace and Mercy Redemption and the offer and application thereof Neonom Were this Covenant understood I think many well meaning People would be undeceived In that Covenant i. e. of Redemption all the Causes of Man's Salvation are adjusted and secured all Satisfaction and Merit are on Christ as his undertaking c. Antinom It seems then this well-meaning Assembly was deceived and many Able Divines besides who have not admitted of this Novel Distinction between the Covenant of Redemption and that of Grace 2. You talk at least very improperly that the causes of Man's Salvation are adjusted and secured in the Covenant of Redemption which placeth it before Election for I take the Grace of Election to be the first adjusting and securing cause of Mens Salvation and not so only but of the Covenant it self made with Christ I thought all the causes were sufficiently adjusted in the Councel of God's Will and that by the purpose of Grace they were secured to us and Redemption too Christ's Undertaking the charge of Satisfaction and Merit is a cause of our Salvation not adjusting and securing it they were adjusted and secured before Neonom Yea it 's provided there that the Elect shall obey the terms of Life and certainly possess Salvation Antinom 1. It 's manifest that you esteem not Redemption one of the Terms of Life but some other Terms distinct from it I had thought that Christ's Righteousness had been the great condition of our Life and Salvation but it seems it 's but provision for the performing the Terms of Life 2. I thought it had been provided in Election that all the Elect should certainly believe and obey the Gospel but it seems by what you say here they were only conditionally Elected and provision made in the Covenant of Redemption that they should perform the Condition and obey the Term very improper it's to perform the Terms Now what is in such a Covenant of Grace more than Adam's would have had if he had stood for God must have provided that he should obey or perform the Terms of Life which were to him very small and easie no more than giving a Pepper-corn or not so much only to forbear plucking and eating an Apple when he had enough besides There 's no Essential Difference in your Opinion for where-ever the Creature performs a Condition of a Covenant of God's making God must provide for that performance by Grace given and confirmed Neonom Yea as that Covenant was not made with the Elect though for the Elect so they have nothing to do as a Condition of this Covenant Antinom Rare Divinity Mens tua sublimis supra genus eminet ipsum 1. You say that Covenant was not made with the Elect. The Assembly say it was made with the second Adam and his Seed but you I suppose deny Christ to be a second Adam a publick Person and a Spiritual or Mystical Root 2. I would fain
contains not the Genus or common Nature of a Covenant viz. to be an Agreement wherein two Parties do mutually consent nor the Parties wherein the Nature of a Covenant doth consist which is a Condition and Promise nor is there a Covenant in the more improper fence denoted viz. A Promise for if it be a Covenant of Grace it must be at least a Covenant of Promise 2. You say it 's a way ordained of God Here 's no Forma or Differentia for many things are ways and means which are not Covenants you should have said according to your Sence it's God's Agreement with Sinners upon Terms of Faith and Repentance 3. The Application of the means effectually is part of the Salvation it self 4. You say this Salvation is prepared by Christ you should have said By the Father in his Councel and Purpose for the giving his Son and blessing us with all Blessings in him The Life and Salvation is Christ and in Christ he is our Life the Father hath given us Life and this is in his Son 5. You should have said Which he hath promised to enable the Elect to comply with or else it hath nothing of a Covenant in it it carries only the force of electing Will and if he hath promised then to some or other either to Christ and then it brings in your Covenant of Redemption if to any other excluding Christ then to the Elect out of Christ For the Promise to make a Person comply must be made and must be in Nature before he doth comply Neonom I pray what do you say is the Covenant of Grace Antinom I shall tell you the Parties between whom it was made It was made by God in the Person of the Father with Man in the Person of the Son You speak improperly to talk of the Father and Spirit covenanting with the Son you should rather say The Father Son and Spirit covenanted with the Son For by this Notion you take in the Persons of the Trinity for you must take them all in the covenanting part and then there 's as much reason to take them in all in their stipitulating part because the Son is God and so the three Persons covenanted with themselves under the same distinct consideration in the Godhead But we say God essentially considered covenanted in the Person of the Father with Man in the Person of the Son His Son taking Man's part being his Representative as having his Nature in the same Person therefore as the Second Adam having all the Spiritual Seed in his Loyns and as a common Person foederally Neonom And what is a Covenant between these â—aâ—â—sks Antinom It 's the Promise of Eternal Life made to Christ and to the Elect in him to be performed in and through Jesus Christ as the great Condition to all them that shall be saved by him Covenants are denominated from either part by a Synechdoche here chiefly from the Promise as the same is sometimes from the Condition The Covenant of Grace is a great Mystery c. Rom. 16.25 Col. 1.26 1. Because it was Eternal Tit. 1.2 2 Tim. 1.9 2. That though between God and Man yet being made with us in Christ it was between Equals Phil. 2.6 3. That though it was a Covenant of Works yet a Covenant of Grace to Christ a Covenant of Works and most conditional Isa 53.10 11 12. To us absolute and free being a Promise of the Gift of Christ and all Blessings in him 4. It is mysterious in respect of the several states that it hath had 1. Hidden 2. Revealed Hidden in God before the World was Revealed since the World 1. Less manifested in the Promulgation before Christ's coming 1 In respect of the few Emanations and Discoveries of its Brightness and Lustre in Absolute Promises to Adam Noah Abraham Jacob David 2 In regard of it's Vailed state First Under the Veils of Sacrifices Types Figures Secondly Under a Legal Moral and Conditional Administration 5. It is mysterious in regard of the various Names and Titles that it hath had from it's different Dispensations that under the Law was called Old and Faulty because it made but a partial Discovery of it's Glory and Lustre In the New Testament it 's called the New Covenant in respect of the new and clear Dispensation it 's called the Promise because it appears absolutely given forth in a Promissory way it 's called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Nature of it in relation to Sinners it's good News to them It 's called a Testament because confirmed by Christ's Death Neonom But you tell me not how you prove the Covenant of Grace and Redemption are all one Antinom 1. Because I know them not spoken of any where as distinct Covenants The Scripture of Isa 53.10 11 12. is a place wherein this Covenant is so clearly described between the Father and the Son it holds forth the Covenant of Grace fully and clearly the Promise of all Grace and Benefits that are contained in the said Covenant of Grace And the Apostle tells us expresly That this Covenant-Agreement was the Will by which we are sanctified through the offering of the Body of Jesus once for all Heb. 10.8 9 10. 2. That Covenant that contains in it the whole Matter and Form in Conditions and Promises of the Covenant of Grace doth not Essentially differ from it but the Covenant of Redemption doth It contains Conditions and Promises of Grace all things that pertain to Life and Godliness and it contains in it all conditions upon which we may be partakers of any Promises Christ's Person Offices Sacrifice Righteousness Active and Passive there 's no Covenant condition of Atonement Propitiation Satisfaction unto the Justice of God but it is here Christ is the Great Fulfiller of the Law and Satisfier of it he is the End of the Law for Righteousness to every Believer Rom. 10.4 3. From the Vailed Dispensation of the Covenant of Grace before the coming of Christ their Sacrifices and their Ceremonial Administration held forth in a Figure that it is made to Christ and confirmed in him as the Great Offering and Atonement Christ is there exemplified and set forth as the fulness of the Covenant of Grace both in respect of Promises and Conditions 4. When we plead any thing of the Covenant of Grace it 's the Promises of Life made to us in Christ as Yea and Amen to us in him in respect of obtaining and performance to us 5. Our Justifying Acts of Faith is fixed on Christ as the Summ of the Covenant of Grace as Satisfying for our Sins and as to whom the Promises were made and the great thing promised as the Fountain and Meritorious Cause of all Blessings he is given us as the Covenant 6. There is all Grace to be had in this Covenant frustra fit per plura quod fieri potest per pauciora there is no Grace but is given forth and
is a false Conclusion that Christ is mine before he is so and must the great Terms of Life be a Lie We are to examine our selves whether we are in the Faith or not 2 Cor. 13.5 Where hath God made this Proposition My sins are laid on Christ Vnless you are for general Redemption the Word of Grace promiseth Pardon to none but a Believer and the Spirit speaks to none but a Believer Antinom In all things we receive of Gift there must be a right of Donation first if we take before it 's given it 's Theft and unless I am perswaded that the giving Hand is reached out I can't receive We have our first Earnest for Blessedness in the Perswasion of Faith in the very Act of it and it 's Non sence to talk any way of partaking of Christ but by the Spirit and Faith And he that in an Act of believing at first finds Christ in the true Perswasion of Faith doth not nor cannot say of Christ he is his before he is so The Soul cannot be too nimble for Christ and if he that believeth not makes God a Liar what are those that perswade to Unbelief That Faith in it's very Act is an Evidence is no hinderance to the Trial and Examination of our selves by the Fruit of Faith besides And though the Proposition in the Gospel be an indefinite Proposition yet the Application by Faith in a Sinner ought to be particular and fiducial or else the Faith of Believers will be no more than that of others that believe only that Christ came to save Sinners and if the Promise of Pardon were not to Sinners as such it were not Pardon and if a Man upon Trial must first find by Signs that he doth believe before he lay claim to Pardon Sinners would be in a sad condition But this is the comfort that as the Promise of Pardon is the great Encouragement to believing so believing it self is the receiving and perceiving of it And the Soul saith or should by Faith He loved me and gave himself for me At the sight of Christ it saith My Lord and my God If the Lord speak to a Believer in believing by his Word and Spirit Thy Sins are forgiven it 's not said so to one that is a Believer first Relata are simul naturâ The Promise of Paternity is not a Promise or Gift to one that 's a Father first nor Sonship to one that is a Son first God promiseth himself to be a Father to them that are Loammi And how gross is that Assertion That the Spirit speaks it to none but to a Believer as a Believer Doth not the Spirit speak Peace before we receive it by an Act of Faith Doth not this cause us to believe it 's the Light causeth the Eye to see It 's the Light shining into the dark Unbelieving Heart that perswades the Heart it 's God that saith to the Soul I am thy Salvation before we can believe it Neonom The Second thing that I will prove is that Saving Faith hath the Essentials expressed in the above-mentioned Truth as Assent Trust Consenting Acceptance of Christ Reliance c. Antinom You said before that Inward Perswasion of the Pardon of Sin was no Part of Saving Faith And said in the next that it contained Assent to the Word Fiducial Consent and Acceptance of Christ A Man therefore may understand you that tho it contained it yet it was not of it's Essence Now you seem to say these are Essentials if you do not you hide your self again in the Word Include If you say These be Essentials which you name we say so too but allow not yours c. and all these Essentials are in the Word Perswasion Assent is the Perswasion of the Understanding Consent the Perswasion of the Will to the Truths and good things propounded the Promise whereby the Soul relies upon Christ therein for himself particularizeth Christ and all Blessings to himself as his and now go on and prove all that you said before to be false Neonom You are mistaken I will prove my Position true and then see where your Errour will be 1. Faith can be no less than the Souls Answer to the Call of God c. Antinom We say it is so and he bids us believe but it 's not Faith as such for all Obedience is an answer to the Call of God Neonom The Scripture describes Saving Faith by all these Acts it 's the evidence of things not seen Substance of things hoped for Heb. 11.1 Receiving of Christ John 1.12 Isa 55.4 Acts 13.26 Rom. 15.12 Isa 44.5 Antinom This we say it is Evidence and Substance of things at a distance is a full Perswasion of them according to the Nature of them such a Perswasion as carries the whole Soul forth to God to rest and rely upon him having Union with Christ thereby bringing him in all his Excellencies into our Souls and taking him for our own Doth a Man believe any good thing promised and doth not he catch at it for himself if he have any savour of it If the Promise of Pardon present it self to us doth a Man believe till he appropriate it to himself saying It is mine though an unworthy Sinner If a condemned Prisoner hears a Pardon is come out for some he may believe that but till he believes he is one it 's no Comfort to him tho there may be hopes at least he is in it Neonom Christ can't be received as a Saviour without these Antinom It 's very true he is never received as such till I receive him as my Saviour and believe him to be so in some measure and this I am bound to do to receive him by confident Perswasion and resting upon him Neonom A Faith without these Essentials could never produce those great Effects as are ascribed to Faith to purifie the Heart Acts 15.9 to be a shield against Temptations Eph. 6.16 works by Love Gal. 5.6 sanctifies us Acts 26.18 By Faith we are risen with Christ Col. 2.12 Antinom It 's certain that no Faith can do it but such as makes a particular Application by a perswasion of the Love of God or Interest in Christ Pardon of Sins and Reconciliation to God through him that can produce the Effects spoken of this will purifie the Heart from an evil guilty Conscience to serve the Living God this will be a Shield against the most Mortal Darts of Satan that he shoots at our state by bringing in Law Condemnations Hereby Love to God is produced in the Soul and we Act towards God and our Neighbours in Love hereby we are brought to true Obedience such as the Law required at first for the Principle to Love the Lord our God with all our Hearts Soul and Strength and therefore the Apostle saith Love is the Sum of all Obedience as our Saviour said It 's the fulfilling of the Law through this Grace of the Spirit for by receiving Forgiveness of Sin we
Preparatory by way of Causation Merit and Congruity i. e. by disposing fitting and making Men the sitter for Effectual Grace as you say as asserted by the Papists and Arminians DEBATE XI Of Union with Christ before Faith Neonom ANother Errour of his is All the Elect are Actually Vnited to Christ before they have the Spirit of Christ or at all believe in him even before they are Born yea and against their will D. W. p. 90. Antinom Your Terms are all Ambiguous you seldom use a word of two or three Syllables but you 'l have him Bifrons like Janus I pray produce your proof and I shall see which way you look most Neonom The Title of a Sermon of yours is Christ ours before gracious Qualifications D. W. p. 91. Antinom I own such a Sermon from Isa 33.6 and the design of it was to answer this Query Dr. C. p. 432. How I may be assured my part lyes here That my Sins were laid on Christ The Apostle speaks of full Assurance of Faith and of coming to the Throne of Grace with boldness I shew'd that it may be found out as the Lord hath chalked it out in his Grace and Grant not only when the Lord is pleased to hold out his Grace and Grant to a Man but also upon those Terms that he holds it out on such as the Terms of God are or Conditions if you will call them so Sure I am as the Conditions are by which they may claim Interest in Christ those conditions being granted and found the Soul may close with the Grace of God now all the difficulty lyes in this whether the Lord propounds to Men that there shall be no part in Christ nor Grace by him till they find their Spirits Souls and Bodies sanctified throughout or whether the Lord holds out the Grant of Pardon of Sin without those previous Qualifications And I say D. C. p. 433. That the Grace of saying Iniquity upon Christ is applicable by Forgiveness of Sins to Persons before there be ever the least measure of Sanctification in Works and being applyed by the Lords own Grant there may be Safety and Security in applying the same by Faith without regard to Sanctification in any measure That is in respect of making Trial thereby I seeing yet no Sanctification in Works to try by it 's certain such Pardon is to be had and that the Grace of Forgiveness is applicable before Works or a Person capable of doing them as to Elect Infants and to the Dying Thief and hath the same place in every Elect Person that doth believe forgiveness is applied to him before he can exert any of the working Fruits of Faith and being applied to him by God's Grant it may be applied to himself by Believing but because you insist on nothing in this Sermon that you particularly express I say no more of it now Neonom Sure you intend only to exclude Works and not Faith D. W. p. 91. Antinom I do not exclude Works from a ground of Assurance for I own when the Conditions are granted and found i. e. the Fruits of the Spirit in the Heart the Soul may close with the Grace of God by way of Assurance but I say also there may be an Assurance of Faith without particular respect to the said Works I say not that Works evidence not but that there is an evidence besides Neonom No you tell us of dangerous Consequences that must follow on it if Persons are not united to Christ and partake not of Justification before they believe and addeth There is not I say such a thing as an uniting or knitting Power in Faith as that Faith doth or should become an Instrument to unite a Soul to Christ Dr. C. p. 616. Antinom My Discourse was from 1 John 2. 1 2. The main design of my Discourse there is to prove That Faith is the Fruit of our Vnion to Christ I shew'd that Christ himself frames and creates that very Faith in Persons that come to him D. C. p. 614. uniting them as Members first to him their Head 2. I shew'd that a Branch must have Union with the Root before it can bring forth Fruit. Christ is the Vine we the Branches Faith part of the Fruit. Communion is a Fruit of Union Faith is a Grace of Communion Suppose that the Life spoken of is not in Persons till they believe it is Dr. C. p. 615. but this That there is no Activeness of the life of Christ in the Person that is Elected his Life is in Christ and was in Christ and reserved in Christ till the time of believing for him and then doth the Elect Person become Active in Life when Christ doth give him to believe Actually But to say that this believing should give the first Being of that Life that should be in Persons is to say There is not that Life of the Elect Persons in Christ before they do believe if this be maintained that there is no Justification at all belonging to Elect Persons till they do Actually believe in Christ or Faith be the Instrument by which they are first united dangerous Consequences must needs follow 1. That in some respect there will be a bringing to Life again the Covenant of Works Do this and live viz. for Persons to do that they may live but the Covenant of Grace gives Life first and from Life comes Doing c. But the words you refer to p. 616. For they are not there nor do I find them elsewhere Neonom He denies the presence of Faith to this end he spends much time to prove that Christ is ours before we come to him and that our not coming unto him doth not import a state of disunion with Christ. D. W. p. 614. Antinom I said Let us suppose the coming in this place is spoken of believing Ye will not come to me that you might have Life it cannot follow that although there be no Life till believing therefore there can be no Union till believing I say If it possibly might be imagined that there may not be Life from Christ till believing yet it follows not that there must be believing before this Union Suppose I say that there cannot be Life before there be believing yet there must be Union before there can be Life fetched from Christ Faith being the Fruit born as aforesaid Neonom He saith You may as soon conceive that a Man is able to see whilst he hath no Head as think a Man can have Spiritual Eyes whether the Eye of Faith to behold Christ or the Eye of Mourning to lament ones Wickedness before there be Actually the Presence and Conjunction of Christ the Head to such a Body Dr. C. p. 104. Antinom I say so and will stand to it Calvin I wonder you should find fault with that Divinity or note down that Expression for an Errour you cannot suppose that there can be any living Act performed without Life as the cause of it
order thereunto Neonom The other Question in difference between us is Whether the Vse of Faith in Justification be only to manifest our Justification which we personally had before This you affirm and I deny And add That Faith justifies by receiving Christ and therein answers the Ordination of God who hath promised to justifie the Believer by application of Christ's Righteousness in this gracious effect of it upon a guilty Soul D. W. p. 105. Antinom You alter the Terms of my Expression to make for your own turn My Words were these Quest What doth Faith serve for Dr. C. p. 85. Answ It serves for the manifestation of that Justification which Christ puts upon a Person by himself alone that you by believing on him may have the Declaration and Manifestation of your Justification And I say That it is not the Condition without which we receive no benefit from Christ but rather a manifestation thereof My Words are not That the use of Faith is only a manifestation but I say Rather a manifestation of Benefits received than a condition of receiving benefits And I say it is a Declaration and Manifestation And what is the Promise in the hand of Faith but a Declaration of the Grace of God in Justification of a Sinner and thereby a manifestation of it unto the Conscience Whereby Justification comes to be in foro Conscientiae For I say Where the Condemnation of a Sinner is by the Law there the Absolution of the Sinner is by the Gospel but Condemnation of a Sinner is in Conscience by the Law therefore there his Absolution is by the Gospel and that 's by a Gospel-Sentence pronounced and believed which Sentence is God's Declaration and Faith sealing to the Truth of it applies it and is the Eccho of the said Declaration in the Soul And you say Faith justifies as receiving Christ and you say well Christ is received in the believing of the Gospel-Declaration The Declaration in the Gospel is Life by Christ See 1 John 2.25 This is the Promise that he hath promised us evrn eternal Life 1 John 5.11 And this is the record that God hath given to us eternal life and this life is in his Son and this is the witness of God which he hath testifi'd of his Son Ver. 10. He that believeth on the Son of God hath the witness in himself It should be Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This very believing is a Testimony of the Truth of the Promise and his part in it as by the latter part of the 10th Verse appears He that believeth not makes God a Liar and as the truth of the Promise concerns himself ver 12. He that hath the Son hath Life this believing he saith is having the Son as declared in the Promise and Record that takes in the Declaration believingly And this is apprehending and applying and relying on the Promise and Christ in it both as Truth and Goodness Believing is our modus recipiendi or manner of receiving and we do believe that we may receive and apprehend him unto Justification You add and say first Faith justifies by receiving of Christ but you say it 's Application of Christ's Righteousness as to gracious Effects you mean only You do not deal above-board you are not for the application of Christ's Righteousness it self imputed to us and put on by us in believing We have noted your Error in this kind already you 'll not have Christ's Righteousness imputed to us for our Righteousness according to all the Language of the Scripture but only the Effects given us as effectual Calling Sanctification and Glorification So that the Righteousness of Christ justifies no otherwise than it sanctifies and glorifies for it doth these as Effects But I pray express your self more clearly how Faith Justifies or what part Faith hath in Justification according to your Sense without so much ambiguity Neonom The difference is not Whether Faith or any other Grace be a Jot of the meriting Righteousness for which we are justified D.W. p. 104. Antinom But it is whether Faith or any other Grace be a qualifying Condition for Justification if it be so let me alone to prove it a meriting Righteousness whether you call it so or no. Neonom Nor whether Faith or any Grace add any thing to the vaine of Christ's Merits These I deny D. W. p. 104. Antinom No wonder for you have rated Christ's Merits S. Clara dicit omnes convenire scientium de causa efficicate meritorià Justificationis efficiens est Deus meritoria Christus solum ergo controversitur de formuli De Justif Peccatoris how much their Value shall be Valeant quantum valere possunt But there are other things quasi merita at least that must give right to the Benefits procured by Christ's Merits which you call your subordinate Righteousness Neonom Yea I add that if Christ's Righteousness could be applyed for Pardon to the vilest Sinner before he believes it would justifie him but God hath declared that it shall not be applied to Vnbelievers Antinom That 's not for God hath declared the contrary that he justifies the ungodly and if Justification as God's Act be not applied to us first before we are Believers there would never be any Believers for Justification is the cause of Sanctification and not Vice versa But Justification by Faith i. e. Justification as applied by a sensible gracious Act of ours is after Sanctification and we must distinguish in Application of Righteousness between Gods Acts and ours for God must apply Grace before we can partake of it Neonom Nor whether we are Justified the same Moment as we truely believe in Christ and the Blessing is not suspended for any time longer This I affirm because God justifies us by the Promise as his Instrument and this Promise declares that he will justifie him that believes Antinom You 'll own then that we shall not stay for the Benefit if we perform the Condition God will pay ready Mony but the Qualification must be first in us by Nature But why I pray Is it not manners at least to give God the Honour of being first in this Work and say We believe in that moment we are justified 2. I find now you will not have Faith to be the Instrument of Justification but have found out another whereas you find fault with me that I will not have Faith the Instrumental Cause of Justification in its being no more than a passive receiving Instrument and you 'll have the Promise to be the Instrument declaring Justification and what can Faith do but receive this Declaration and thereby declare to the Conscience of the Sinner what the Gospel-Instrument declares Neonom Nor whether an Elect Person once justified by Christ shall be kept by Christ's Care in a justified state Antinom You do not suppose then that Justification is certainly durable in it's one Nature that it is an everlasting Righteousness but that it is loosable
in it's own Nature and needs a continued flux of Supply as our Graces in Sanctification As thus a Traytor pardoned by the King is not unalterably pardoned but shall be kept by the King's Care in a pardoned state Neonom Or whether God hath decreed that the Elect shall certainly believe and so be justified Antinom But hath he decreed that the Elect shall never be justified in any Sence before they believe or that Faith should be wrought as a qualifysng Condition for Justification Neonom Nor whether true Faith be an infallible sign of Justification Antinom But you make it nothing else to us if it justifies as a Condition if your Condition doth not foederally merit the Promise it 's nothing to God but an infallible Sign whereby he sees when to justifie us and to us that we are justify'd by him And what is this better than a manifestation you making it only a manifesting Condition You 're excellent good to multiply Whethers to no purpose You might bring in a 1000 Whethers more and say it 's not the Question Whether it be further to the East or West Indies nor whether Brittain be an Island or Continent Neonom I 'll come to the Point and tell you the Truth Tho' Faith be no way a meritorious Cause of a Sinners Justification yet God hath promised to justifie all such as truly believe Antinom That 's true so he hath promised to Sanctifie and glorifie them Neonom And requires Faith as an Indispensible Qualification in all whom he will justifie for Christ's merits Antinom This now is to the purpose now we see how Faith justifies as an indispensible Qualification a greater Condition than was laid upon Adam a thousand-fold For a clearer understanding the Justification of a Sinner by Faith Norton Evang. p. 110. let these Three Acts be considered the one looked at to succeed the other in Order not in Time First God actually imputes the Active and Passive Mediatory Obedience of Christ unto a Believer Rom. 4.6 therein God is freely given Secondly The Soul having before in order of Nature not in Time received Christ as its Head and Saviour by the same Faith receiveth his Obedience as the matter of it's Righteousness herein the Soul is taking Rom. 1.17 Ch. 6.11 Gal. 3 13. Thirdly God hereupon in the Court of Conscience Judicially declares and pronounceth the Sinner to be righteous and to have right unto Eternal Life by vertue of the Promise John 5.4 Rom. 3.22 30. By this Act of Grace the Person of a Sinner is Justified in himself really yet not inherently but imputatively c. Faith acknowledges 1. That we are Justified for the Righteousness sake of another viz. Christ God Man 2. Acknowledgeth our Justification is free 3. Renounceth our own Righteousness You see the Justifying Nature of Faith is Metonimically ascribed to it as the Eye is said to be the Light of the Body because it lets in the Light so Faith as the Spiritual Eye sees the glory of Christ as the Ear lets in the Justifying Promise declaratory Hence it 's said this is Life Eternal to know thee the only true God and Jesus Christ whom thou hast sent which is to acknowledge him by Faith as he is revealed Mr. Norton tells you We are justify'd by Faith alone i. e. Faith as it is justifying is not a work Rom 4.5 Nort. Evang. p. p. 208. 2 Because we are not justified by our own Righteousness i. e. The Righteousness whereof we are the Subjects 3. Because we are justified by the Righteousness of another sometimes called God's Righteousness whereof God is the Ordainer and whereof he who is God-Man is both the Worker and Subject 4. Because we are justified by a Righteousness that 's made ours by Imputation not by Infusion but as Abraham was justified 5. Because we are justifyed by a Righteousness that is actually procured before we believe our Righteousness is compared to a Garment which we put on by believing Rev. 19.8 Rom. 13.14 Gal. 3.27 yet Faith never took stitch in it Calvin That Faith justifies not as a Qualifying Condition is manifest 1. Faith as a Quality is a Work of the Law The Law commanded Faith a leading Duty in it But no Man is justified by the works of the Law Rom. 3.28 So Wolleb Willet This Proposition we are justified by Faith understood legally with the Papists is not true but blasphemous but understood correlatively is true Vosin Cat. p. 2. Q. 63. 2. That which cannot stand with Grace in Justification cannot have any Influence on Justification as such but for Faith to have any causal Influence as a Work on Justification is inconsistent with Grace The Minor is prov'd Eph. 2.8 Ergo. 3. That which gives no more to Faith in the business of our Justification than to other Works of Sanctification cannot be true but to make Faith to Justifie as a Qualification gives no more to Faith than to other Works of Sanctification Ergo. The reason is because the Scripture doth peculiarly attribute our Justification unto Faith and in a way of Opposition to all Works of Sanctification Rom. 3.28 Gal. 2.16 Chap. 3.11 4. If you say That Faith justifies only as an antecedent Condition not at all meritorious Virtute eompacti then it 's no more a Condition than our coming into the World or Acts performed by us before Faith and it gives no more to Faith than to the Works of Nature as Worldly carnal Sorrow Legal Repentance and such moral Acts as carnal and unregenerate Men daily perform such as you call your Preparatory disposing Conditions and they are the cause of Faith as much as Faith of Justification and consequently the causes of Justification Causa causae est etiam causa causati and are in in eodem genere causarum 5. Whatever justifies as a Foederal Condition is meritorious but Faith justifying as a qualifying Condition upon which Life is promised justifies as a Foederal Condition The Major is true in the account of all for the Condition need not to be adequate to the Reward in Intrinsick Value tho' it be never so small yet upon Performance of the Condition the Reward is due Debt And indeed all Conditions in Contracts and Covenants are proper meritorious Causes by vertue of the Compact and Agreement made between the Covenanters For the Minor If it justifies as a qualifying Condition it must justifie as a Foederal Condition or meer Antecedent Condition And if you say as an antecedent Condition it 's at best but Causa sine qua non which we call No Cause 6. The Scripture doth sufficiently explain it self in what it says of Justification by Faith when it says we are redeemed saved justified by Christ by his Blood by his Death c. That the Spirit of God when it says we are justified by Faith intends not any Moral or Physical Causality in Faith as a Qualification but only by vertue of it's Object Mr. Bradford the Holy Martyr reasoneth thus